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teachers and administration wanted a football team to be competitive with other nearby schools, and the competitive attitude was formed.
Another school element that changed the atmosphere on Hopi was the University of Kansas Headstart model, based on behavior modification. Preschool students were rewarded with Kix (cereal), and later with tokens to be traded in at the end of the day, for good behavior and for completing tasks or following instructions. This model was later expanded to a “Follow Through” program that included students in grades K-2. Students soon learned they would be paid for correct activities or responses, and as such they would not participate without payment. They carried that attitude home, wanting payment for helping with chores, helping around the house, taking care of younger siblings, and planting, weeding, and harvesting. The collaborative atmosphere of Hopi was severely impacted by these behaviors.
Now, in 2020, nearly half the teachers on Hopi are Hopi, though there is still a separation between the schools and the community. School discipline is to be handled at and by the school. Parents, when they are called in, mostly support their children. All Hopi schools now have a local School Board of Hopi individuals who make decisions concerning the school programs and activities. Parents are encouraged to, and do, talk with Board members concerning issues they may have. The Board member may then discuss the issue at a Board meeting or take the issue to the Principal.
Jobs
Hopi has a hiring preference policy that gives preference to members of the Hopi tribe. That means, in hiring or promoting applicants of equal qualifications, the Hopi will be chosen over others. In instances when is no Hopi qualified, a Native of another tribe will be chosen if applicants possess equal qualifications. If there are no Natives qualified, preference then goes to a veteran. After that, positions and promotions are open to anyone, based on qualifications.
During my 50 years on Hopi, I applied for administrative positions at four elementary schools and the Hopi Tribe. n each case, a Hopi with lower qualifications was chosen for the position. In most situations, Hopi preference has come to mean a Hopi will be hired or promoted over a non-Hopi, pretty much regardless of qualifications.
During my tenure on Hopi, I have, out of necessity, learned to do electrical and solar work. Individuals come to me to help them with work in these areas, as windmills–which provide Hopi with water on the range–are in a constant state of disrepair. However, when I offered to convert the windmills on Hopi to solar pumping, I was told that the Hopi Tribe has an obligation to provide jobs to Hopi men for windmill repair. They would not entertain solar water pumping for the range. I also proposed a solar farm for Hotevilla, submitting a proposal to the village committee that would provide independent electricity to the village. The project was to be built at no cost to Hopi or to Hotevilla. Individuals responded to get solar for their own homes, but the village committee never responded for the larger project.
One year the Navajo Tribe advertised for bids to install solar systems in homes. I contacted the office that had put out the request for proposal (RFP) and was told that there was no sense for me to bid since my company was not Native-owned. I told them that the company was owned by my Hopi wife. They then said that there still was no sense to bid since my company was not Navajo-owned. I asked what if my bid were lower than any of the others. I was told “We would negotiate with one of the Navajo-owned companies to get their bid lower than yours and they would be awarded the contract.” My impression is that there is a similar attitude on Hopi, but usually not so blatant.